Discovery BoxMatthew 16:18
Context16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades 1 will not overpower it.
Matthew 16:1
Context16:1 Now when the Pharisees 2 and Sadducees 3 came to test Jesus, 4 they asked him to show them a sign from heaven. 5
Colossians 3:9-15
Context3:9 Do not lie to one another since you have put off the old man with its practices 3:10 and have been clothed with the new man 6 that is being renewed in knowledge according to the image of the one who created it. 3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave 7 or free, but Christ is all and in all.
3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, 8 kindness, humility, gentleness, and patience, 3:13 bearing with one another and forgiving 9 one another, if someone happens to have 10 a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. 11 3:14 And to all these 12 virtues 13 add 14 love, which is the perfect bond. 15 3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body 16 to this peace), and be thankful.
Ephesians 2:20-22
Context2:20 because you have been built 17 on the foundation of the apostles and prophets, 18 with Christ Jesus himself as 19 the cornerstone. 20 2:21 In him 21 the whole building, 22 being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.
Ephesians 2:1
Context2:1 And although you were 23 dead 24 in your transgressions and sins,
Ephesians 3:15
Context3:15 from 25 whom every family 26 in heaven and on the earth is named.
Hebrews 3:3-6
Context3:3 For he has come to deserve greater glory than Moses, just as the builder of a house deserves greater honor than the house itself! 3:4 For every house is built by someone, but the builder of all things is God. 3:5 Now Moses was faithful in all God’s 27 house 28 as a servant, to testify to the things that would be spoken. 3:6 But Christ 29 is faithful as a son over God’s 30 house. We are of his house, 31 if in fact we hold firmly 32 to our confidence and the hope we take pride in. 33
Hebrews 3:1
Context3:1 Therefore, holy brothers and sisters, 34 partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, 35
Hebrews 2:5-6
Context2:5 For he did not put the world to come, 36 about which we are speaking, 37 under the control of angels. 2:6 Instead someone testified somewhere:
“What is man that you think of him 38 or the son of man that you care for him?
[16:18] 1 tn Or “and the power of death” (taking the reference to the gates of Hades as a metonymy).
[16:1] 2 sn See the note on Pharisees in 3:7.
[16:1] 3 sn See the note on Sadducees in 3:7.
[16:1] 4 tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.
[16:1] 5 sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
[3:10] 6 sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).
[3:11] 7 tn See the note on “fellow slave” in 1:7.
[3:12] 8 tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.
[3:13] 9 tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.
[3:13] 10 tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.
[3:13] 11 tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.
[3:14] 12 tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").
[3:14] 13 tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”
[3:14] 14 tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”
[3:14] 15 tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”
[3:15] 16 tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.
[2:20] 17 tn Grk “having been built.”
[2:20] 18 sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.
[2:20] 19 tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”
[2:20] 20 tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.
[2:21] 21 tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).
[2:21] 22 tc Although several important witnesses (א1 A C P 6 81 326 1739c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”
[2:1] 23 tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.
[2:1] 24 sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.
[3:15] 26 tn Or “the whole family.”
[3:5] 27 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:5] 28 sn A quotation from Num 12:7.
[3:6] 29 sn The Greek makes the contrast between v. 5 and v. 6a more emphatic and explicit than is easily done in English.
[3:6] 30 tn Grk “his”; in the translation the referent (God) has been specified for clarity.
[3:6] 31 tn Grk “whose house we are,” continuing the previous sentence.
[3:6] 32 tc The reading adopted by the translation is found in Ì13,46 B sa, while the vast majority of
[3:6] 33 tn Grk “the pride of our hope.”
[3:1] 34 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.
[3:1] 35 tn Grk “of our confession.”
[2:5] 36 sn The phrase the world to come means “the coming inhabited earth,” using the Greek term which describes the world of people and their civilizations.
[2:5] 37 sn See the previous reference to the world in Heb 1:6.
